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Bab Ii Melacak Argumentasi Muhammadiyah Jawa A

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Bab Ii Melacak Argumentasi Muhammadiyah Jawa A 1 BAB II MELACAK ARGUMENTASI MUHAMMADIYAH JAWA A. Kelahiran Muhammadiyah Di awal abad 20, Muhammadiyah tampil sebagai organisasi Islam pembaharu atau reformis. Ia mengusung ide-ide yang memperbarui model keislaman yang dinilai kolot, terbelakang dan gagal beradaptasi dengan zaman. Selain itu, Islam kolot itu juga menampilkan ritus keagamaan yang berseberangan dengan hukum-hukum dasar Islam, yakni As-sunnah dan Al- qur`an. Sehingga lahir ide dan gagasan untuk memugar ritus keagamaan yang berseberangan dengan semangat Islam di awal dan memperbarui cara berislam yang dianggap kolot dan terbelekang itu. Kurang lebih, segala tuduhan itu yang ingin ditepis oleh Najib Burhani. Dalam hal tersebut Ia Menuliskan: “bila fakta sejarah Muhammadiyah diamati secara jeli, akan terlihat bahwa organisasi ini, serta pendiri dan tokoh-tokoh masa awalnya, telah menampakkan apresiasi yang besar terhadap beberapa unsur budaya Jawa. Dengan mengungkap sejarahnya, kita akan menemukan bahwa Muhammadiyah pernah memiliki hubungan yang baik dengan budaya Jawa. Memurnikan (pengamalan Islam) tak harus berarti menghilangkan atau merusak seluruh unsur budaya Jawa. Dengan menelusuri dan meneliti secara mendalam hubungan Muhammadiyah dan budaya Jawa pada masa berdirinya, buku ini berupaya menjembatani yang terjadi dewasa ini.”1 1Ibid., h. 2. 2 Najib kemudian mengajak untuk menepis tuduhan itu dengan memframing judul buku secara bombastis. Istilah Muhammadiyah dipersandingkan dengan Jawa. Secara tidak langsung, hal ini mengajak pembaca untuk memahami Muhammadiyah sejak awal bergandengan dengan Jawa sebagai satu kesatuan tak terpisahkan. Lebih-lebih lagi Najib memiliki asumsi bahwa Muhammadiyah yang lahir dalam tembok keraton Yogyakarta tidak mungkin berjauhan dengan tradisi keraton. Hal ini menambah pengukuhan atas Muhammadiyah yang mampu bermesraan dengan Jawa.2 Najib mendasari pandangannya dari periode awal kelahiran Muhammadiyah sampai tahun 1930. Tahun 1930 ialah titik puncak pergeseran sikap secara signifikan terjadi dalam tubuh Muhammadiyah. Ia memulai dengan berbagai teks-teks historis yang memperlihatkan apresiatifnya Muhammadiyah terhadap Budaya Jawa. Bahkan Muhammadiyah diklaim Najib lebih memadai direpresentasikan sebagai Islam Jawa ketimbang Nahdlatul Ulama sebagai kawan-seteru sepanjang zaman Islamisasi di Jawa.3 2 Najib sesungguhnya memberi judul hasil risetnya ialah, “ The Muhhammadiyah`s attitude to Javanese Culture in 1912-1930”. Tentu bila ditransliterasi dalam bahasa Indonesia secara bebas akan menemui judul, “Sikap Muhammadiyah terhadap Budaya Jawa pada tahun 1912-1930”. Bila diartikan demikian, tentu saja akan berbeda dengan judul buku “Muhammadiyah Jawa” yang memakai dua entitas yang berbeda. Penulis membayangkan seolah-olah Muhammadiyah dan Jawa bergandengan menjadi entitias baru. Namun lebih masuk akal sikap toleran Muhammadiyah terhadap kebudayaan Jawa. 3 Ahmad Najib Burhani, Muhammadiyah Jawa..... h. xvi. Najib masih dalam pengantarnya bagaimana Muhammadiyah yang lebih cocok dianggap sebagai representasi Islam Jawa ketimbang NU. Ia melihat sebelum bergeser dan menyayangkan sikap intelektual muda Muhammadiyah yang kurang menonjol ketimbang intelektual muda NU yang getol memperbincangkan soal tradisi Jawa. Ia kemudian menjelaskan pendapatnya dengan klasifikasi Clifford Geertz (1960) yang menempatkan NU sebagai kelompok santri dan Muhammadiyah di posisi Priayi Muslim. Perbandingan ini dilihat dari nama dan pakaian yang dikenakan dalam foto dokumentasi kegiatan dua organisasi itu. 3 Sebagaimana fokus kajiannya, ia hanya melihat konteks sejarah kelahiran sampai tahun pergeseran sikap Muhammadiyah. Muhammadiyah didirikan oleh seorang abdi dalem bernama KH. Ahmad Dahlan pada tahun 1912. KH. Ahmad Dahlan bukan seorang sarjana atau penulis. Dia tidak meninggalkan coretan apapun yang berbentuk buku atau artikel. Mitsuo Nakamura berpendapat bahwa ia adalah seorang organisator yang ulung. Dia pada giliannya dianggap sebagai manusia amaliah daripada manusia ilmiah.4 Meskipun KH. Ahmad Dahlan tidak meninggalkan buku atau artikel apapun, namun pemahaman agama mengenai nahwu, fiqh, dan tafsir cukup memadai. Ia kemudian pergi ke Mekkah untuk belajar ke Syaikh Amad Khatib seorang pengikut madzhab Syafi`i yang memiliki ide pembaruan seperti Wahabi. Betapapun ia belajar ke Syaikh tersebut, namun belum ada kepastian ide pembaruan seorang Syeikh itu mendarah daging dalam diri KH. Ahmad Dahlan. Namun Deliar Noer menilai bahwa penggagas Muhammadiyah itu telah menghayati cita-cita pembaruan sekembali dari Mekkah.5 Tidak ada kepastian dari mana pengaruh KH. Ahmad Dahlan itu, apakah dari perseorang atau madzhab tertentu. Deliar Noer tidak berani 4 Mitsuo Nakamura, Bulan Sabit Muncul dari balik Pohon Beringin, (Yogyakarta: Gajah Mada University Press, 1983). h. 54. Kajian yang dilakukan oleh Mitsuo Nakamura menurut Najib ialah kajian yang menekankan aspek antropologi. Konsentrasi awal kajian buku ini ialah doktrin- doktrin awal dalam Muhammadiyah. Karya ini juga menyinggung soal bagaimana Muhammadiyah bersinggungan dengan budaya lokal. Nakamura menurut Najib tidak melihar dalam perspektif historis sehingga tidak mengetahui aspek pergeseran sikap Muhammadiyah ke budaya Jawa. 5 Deliar Noer, Gerakan Moderen Islam di Indonesia 1900-1942, (Jakarta: LP3ES, 1980), h. 243. 4 menilai perkara keterpengaruhan ide pembaruan yang diusung oleh KH. Ahmad Dahlan. Harus digarasisbawahi, bahwa KH. Ahmad Dahlan sebelum mendirikan Muhammadiyah, masuk kelompok nasionalis dalam organisasi Boedi Oetomo. Boedi Oetomo memiliki visi untuk melestarikan budaya Jawa dari gempuran budaya Barat dan mengembangkan sistem pendidikan di kalangan masyarakat Jawa. Pelopor organisasi Boedi Oetomo ialah Dr. Wahidin Soedirohoesodo yang merupakan teman dekat Mas Djojokusumarto.6 Pandangan sang pelopor tersebut terilhami dari pikiran adanya kemunduran Jawa sejak abad ke-16, ketika Islam mengakhiri peradaban Hindhu Budha, sementara China dan Arab jauh lebih maju7. Pikiran ini mendoronhnya melakukan semacam revitalisasi budaya Jawa agar mampu bersaing dengan gempuran budaya modern dari Eropa. Mas Djojokusumarto adalah orang yang mengajak KH. Ahmad Dahlan untuk bergabung di Boedi Oetomo. Boedi Oetomi menjadi organisasi yang bisa diterima dengan baik olehnya karena memiliki status sosial yang sama dengan KH. Ahmad Dahlan. Najib mengakui bahwa pendirian Muhammadiyah diinspirasi dari kehadiran Boedi Oetomo. Menurut Najib, para anggota Boedi Oetomo 6 Ahmad Najib Burhani, Muhammadiyah Jawa......h. 60. 7 Parikriti T. Simbolon, Menjadi Indonesia, (Jakarta: PT Kompas Media Nusantara, 2006), h. 248. Pikiran Dr. Wahidin merupakan berkah dari terbikunya pintu informasi di Hindia-Belanda. Rangkaian peristiwa didengar oleh masyarakat Bumiputra lewat surat kabar dan bahasa melayu. Menurut Parakitri, informasi yang didengar oleh masyarakat Bumiputri dalam konteks Dr. Wahidin ialah fenomena gerakan-gerakan pembaruan seperti di Turki dan reformasi di China. Fenomena tersebut kemudian meracuni pikiran untuk memerdekakan diri dengan spirit anti-penjajahan. Namun keberadaan Boedi Oetomo masih dikalangan para elit Jawa semata. Mereka hanya beranggotan para priayi Jawa sehingga kelompok bawah tidak memiliki akses untuk mengikuti perhelatan organisasi itu. 5 sangat nyaman dengan cara ber-Islam ala KH. Ahmad Dahlan. Bahkan perspektif KH. Ahmad Dahlan diterima dengan baik oleh anggota Boedi Oetomo. Para anggota seper Mas Budihardjo dan Raden Dwijosewojo mendukung dan berkontribusi atas gagasan KH. Ahmad Dahlan. Dengan begitu Boedi Oetomo telah mendukung upaya mendirikan Muhammadiyah sebagai organisasi keagamaan.8 Kerjasama antar Muhammadiyah dengan Boedi Oetomo mulus tanpa ada konflik berarti. Hal ini membuat Muhammadiyah cukup mendapat respon positif dan menebar ke seantero Jawa. Hal ini bagi Najib tidak lepas dari peran aktif Boedi Oetomo sebagai partner organisasi yang terus mendampingi Muhammadiyah. 9 Upaya mengembangkan Muhammadiyah yang baru lahir digerakkan dengan penuh semangat. Namun ditengah-tengah semangat juang dalam tubuh Muhammadiyah, harus dijegal oleh pengekangan Belanda berupa surat keputusan Pemerintah No. 81 pada 22 Agustus tahun 1914. Keputusan tersebut berisi perkara pembatasan gerakan MuhAammadiyah di Yogyakarta saja. Baru pada tanggal 16 Agustus 1920, pemerintah mengeluarkan izin yang memungkinkan Muhammadiyah untuk 8 Ahmad Najib Burhani....... h. 62-64. Menurut Najib para anggota Boedi Oetomo memiliki kecenderungan teosofis atau agnostik dan perspektik KH. Ahmad Dahlan cukup mengundang simpati mereka. Para anggota Boedi Oetomo kemudian mengajak KH. Ahmad Dahlah untuk mengajar anak-anak mereka di Kweekschool (Sekolah Raja) di Jetis dan di OSVIA (Opleiding School Voor Inlandsche Amtenaren) atau sekolah Pamong Praja. Najib juga berasumsi bahwa pandangan KH. Ahmad Dahlan memiliki corak keterbukaan, toleransi, dan pluralitas yang meninggalkan kesan mendalam bagi anggota Boedi Oetomo. Selain itu titik tekan ajarannya ialah menggunakan akal sebagai instrumen penting memahami agama. 9 Ahmad Najib Burhan, Muhammadiyah Jawa....., h. 66. Boedi Oetomo menjalin hubungan baik hingga rumah KH. Ahmad Dahlan pada tahun 1917 dijadikan sekretariat kongres. Hal ini semakin mengokohkan jalinan mesra antara Muhammadiyah dengan Boedi Oetomo. 6 membuka cabang baru dan menggait anggota di seluruh pelosok Jawa.10 Setahun berikutnya pada 2 September 1921, Muhammadiyah diizinkan untuk bergerak ke seluruh pulau di Indonesia oleh pemerintah Hindia- Belanda. Platform dalam menebar-luaskan ajaran agamanya ialah rasionalisasi dan modernisasi.
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